Addie gives strong evidence to support her need for deeds and belief that words cannot encompass the importance of experience. Yet, some of the words she rejects, such as “motherhood” and “marriage,” demonstrate her own failure. In the end, her distrust of language leads her into a self-destructive lifestyle. On the other hand, Cora survives by her limitations. Language and action reinforce different aspects of the same concept.
The passage above reveals part of Jane and Mr. Rochester’s argument, where Rochester attempts to convince Jane to stay in Thornfield and become his wife; however, Jane feels it is necessary to leave since Rochester is still married and does not want to be treated as an inferior to Rochester. Brontë expresses that women and men are inherently equal through Jane’s statement with a critical tone and rhetorical questions; this theme further echoed throughout the novel. At this point in the novel, Jane was reluctant to leave Rochester, but was upset and felt it was inappropriate to marry a married man, no matter what state Rochester’s wife was in. Thus, throughout the excerpt Jane is critical and condemning how Rochester views her. She is not an emotionless being who wants to leave him, instead she feels obliged to do so because she does not want to become a mistress.
Many critiques develop connections to societal, religious, and biographical references while explicating the importance of setting and location to the plot; however, character analysis proved to have the greatest support and draw more deep, thought out analysis. Specifically, the sexual interpretation of the sometimes seemingly innocent Dewey Dell, and the self transformation of Cash are two viewpoints that have gained attention for this novel. Some analysts have developed a different approach than
Ismene’s compulsion to adhere to Creon’s command illustrates that she truly had “no choice” and was “forced” partially by her belief that women were “not born to contend with men”. Sophocles’ illustration of the depletion of free will within Ismene’s character is heightened through the deliberate juxtaposition to Antigone during their conversation. Antigone, in her appeal to family tradition and value, believes that Creon “has no right to keep [her] from [her] own”. This presents a strong incongruity to Ismene who attempts to dissuade Antigone from her purpose as she is obliged to “obey the ones who stand in power”. Upon further consideration of Ismene’s quotation, “…I have no choice…” we recognize Sophocles’ motive to establish her character as one that is more likely to plead for mercy than fight for justice.
The Grandmother has a sense that reality should revolve around her and that she should manipulate tools such as religion to benefit her outcome. The Misfit is seen as being a part of reality and only believing what he sees with physical evidence. He also stays true to his morals of what he believes is right and wrong, especially when it comes to showing the equality of no mercy among the family members. Both characters reveal their use of Jesus, the spiritual battle that inhibits them and their concepts of reality. All of this gives insight to how there are no good or bad characters at the finale of this story.
In Edna’s case, she is morally ambiguous due to her romantic affiliations and role-defying actions, but both are immensely vital to Kate Chopin’s “The Awakening” as a complete whole. In fact, a majority of literary characters and real-life people are so complex that it is impossible to distinguish them as a good or bad person. This simply means people are complex in many ways, but at the end of the day, each contribute to a bigger meaning or
Both are able to achieve the love of John Proctor through their own ways. Taking opposite risks for John Proctor, where one is selfish and the other is altruistic. Abigail is willing to harm her surroundings than herself; whereas, Elizabeth is taking actions in which the people around her benefit most from. Abigail pretends to be an honest woman to gain power and trust, “I want to open myself! I want the light of God, I want the sweet love of Jesus!
She sees in philosophy the way to know fundamental truths about human existence. At the same time, the Church considers philosophy as an indispensable help to deepen understanding of faith and communicate the truth of the Gospel to those who still do not
For many, letting go of something precious to them is their only way of achieving it. The Awakening captures someone who was willing to go as far as possible to achieve what is necessary. Edna portrayal as one who enjoys freedom is Kate Chopin’s way of showing the confinement women had to follow quietly in her time. The novel itself is an epiphany to help society realize that slavery of the women is not acceptable. Instead of being concealed, women would rather not live at all because submitting to someone that does not take their beautiful characteristics into consideration is like putting a lion into a cage that will do everything possible to
However, the Everglades replied that her life should not be decided for her, and that she deserves love. As stated by Janie, “love is lak de sea. It’s uh movin’ thing, but still and all, it takes its shape from de shore it meets, and it’s different with every shore” (Hurston 191). This proves that with every setting and husband, life and love is different. Conclusively, this proves that the two primary settings in Their Eyes Were Watching God contribute immensely to the novel, by presenting Janie with two choices of lifestyle, allowing for her to select, herself, and helping her find her true identity, along the
Laurel Thatcher Ulrich, in her article “Vertuous Women Found: New England Ministerial Literature, 1668-1735,” argues the ministerial writings of New England during the late seventeenth-early eighteenth century promoted an ideology of gender equality within a larger paradoxical environment. The dominant Puritan culture in which they lived created a separation of status within diverging social and spiritual fields. While legal, economic, and educational opportunities for women were severely limited in society, there existed a pervasive inherent equality among the sexes in regards to godly matters. (Ulrich, 37) To Support her claim, Ulrich relies heavily on ministerial literature, which consisted of marriage sermons, childbirth treatises, and funeral eulogies. Through the examination of funeral literature Ulrich is able to describe the behavioral characteristics of a virtuous Puritan woman; s.g., a desire to seek god early, to read the bible, to converse through pious discourse, to write, to love to go to church and have the willingness to submit to God’s will.